He stand far apart and embrace is not intinately, Yielding to us no love, he surely demands no love. As well night a mall clain love from his cows or sheep. Then y what need of nature or right, is self-devo- . tion callcd for ? Self-devotion will still indeed be possible, as in a loyal Bullet, Who, though tulkuwu to his king, yet dovott's himself for lig service : Norls the kung to blanc, that he cannot know all his subjects; Ere would he be less virtuous for not loving his faithful votiary, But if unuan be self-devoted to Clod who sas suredly knows him, And God have no love. the msn may seem to be the i r virtuous : t'uless any say, that such self-levotion was an extravagance. Here we sust, press, that if there he question of {፥ ‹}d's }፡ ነwct. lt is a cittality of our nature, that many in 12 aws, li iv 'il fave loved ihii) with all the passion of virtusus t (ev (wre) ('(e, As a glo ous Lord, a present Counsellor, a holy Friend. "'his is a cardinal as , important aid ulidon alie, A firm stipping-stone ami uncertainite. "I'ry love by any text, and you final tilleir lov ( va i I2m i i ~~-- "To desire company and converse, is one great mark ιεί ο νε Many a na has referred (i ol’, empay to di oth r. Finding it sweeter than of friel, sw.cter that of wife, spearer than his pleasantest work, and more longed for thut any ---- Sacrifieres fra fri’nd are another grent mark of lover Many a man for God's love has forlented hun un ympathy, as left fortune and fanily, and has lied in tr ፪ ፲፱፻{} -- *~ ls it then implatable, that a nan should love (od Rupreincly, Rejoicing in his cennsel, thobbing for his vonscious présence, Devoted to his service, and dying hurribly for loyalty ; And that the Perfect God should not love this man at all Nor care that he periahed, more than had he been a sheep Love is our highest and most lovely virtue: If God has it not as much as we, how can he be all lovely ? Love is of all our affections the most glorious, • Supplying forces and heart to every noblest virtue. ¥: then that the Source of love has love, is mere paradox, And has no claim to pass as cautious philosophy, Ruttends to degrade God as less virtuous than * Rhah, Making adoration of his Holiness impossible, And depriving the soul of the right or notive to love him. Thus apiritual worship and all heavenward drawings fall, Unless God's love to man be definite and personal; Enthusian becomes gratuitous and "clf-devotion an imprudence, And religion loses its motives and its highest energies. Nor only so, but Prayer baron's hardly reast inable. For if the Highest regards men generically 'bly, Pesigning nara ki: id fy thrive, bunt, ea ring f ir var i * 3) Why should he attend to the ersonal case of eaeli, Or answer his prayer, or assis; his struggling virኳካ¢ነ ኃ And if he stant apart from us. as a man from his cattle', Spending no live on cat it and requiring no love, No convinuution of , ivul bo i weer (iv) and nal' ti appro-riate Rather would the atterrupt be unie eemly and prostampflous This is perhaps the secret helies of many acut" persons, (For it lows direct troin thc lenial is iod's } A tud they accept our eotulusion, as right and ratiural. Thus their rigion wholly losos its a varl elnnent : Ald even if they inagin some future existen for man, Gol wili in i bo eternally separate frort man stull, So that the haver itsclf is deseterated as eurth, Schn schtninay intend tv lo religi s; nevertheless internally it has so I're spiritual force that has moral Atherism. Like Atheism als it is opposnel t . . primary fact0SL LLLSL L SS LLLL tS tlLLSSAaA AAAA LLLL LLLLLL us fou in tot f’ko, As a king vet i si es, and li e p no perso {“ { “Tኺ ኳ? ህ ጀ‛ ($ {} . iBut kuvo speakh tio us tou thini, ho w lu 1 speron in ( iur hearts, 豪 As a Moral witha in the sou is he closely iterfusodi, Not dealing is by cdicts issuel to a, in litud', Brt y private (ouncelas frun arenil to a fred And all those principles, which w' latd down as Α Χίοια S, Slow that Codi commandis iudi vidlal virtuus”, Aud approve, personal alk ratli, pursinual 'onTn union). A vid since the bhuamuan heart in not orie 14 ly ('Aapat ble (f t।is. ()ur proper relationa to o id is mot 85 thal af brites t ( ) iuar). Nor does le value Tu'i for our is fiu cess as av Innan value" she', While were it turn ook to him for I’r)t“ction only - (As in the relations of the ulike * w bure3 : ulike len its sire sought, And Virtuo is not sought, or is ut, a means to au. ordi ;)---- But here Virtut itself begins and ends the riiti. In : Hence the affetion arising is that vf proper friend8ιίμ : Me low hin for lis (* vodness. Pe loves 8 that we may lye (oyd. Tavus we wurde haxable ried of inaux the Supreuve Friendi, Audi self-devoting adoration of his filulykkes livecome possible, . W. Neu", hapë.
